A64611:2038
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. From the Article of the communion of Saints: 1. Such is the communion of Saints with Christ now, as it was of old ever since the beginning, and shall be ever hereafter; as well of those who use the Sacraments, as of them who are by necessity excluded from them.1 For there is but one only communion of Saints with Christ; because we are all one body with Christ. But this communion of Saints with Christ was always spiritual: as the Apostle doth show; He that is joined to the Lord, is one spirit. Hereby know we, that we dwell in him, and he in us; because he hath given us of his spirit. He is the Vine, we are the branches: He is the Head, we are the members: He is the Bridegroom, and we (with the whole Church) are his Spouse. Or the argument may be thus formed: All the Saints have the same communion with Christ, both in the Old and New Testament (as well they, who have power to approach and partake of the Supper, as they who have not:) and we cannot eat Christ any otherwise, then his Disciples did eat him in the first Supper. But they did eat him spiritually: Therefore we eat him also spiritually. Out of the self same Article we thus argue: 2. Such is our eating of Christ, as is his abiding in us. But this is spiritual: Therefore our eating of him is spiritual. The Major is out of question, because he is therefore eaten, that he may remain in us, and we in him; not that being once eaten, he should forthwith vanish away;2 He which cateth my flesh, and drinketh my blood, abideth in me, and I in him. The Minor, namely, that Christs abiding in us is spiritual, is sufficiently proved and perceived by this, in that such is his abiding in us, as is his Fathers:3 If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and will dwell with him. But how doth the Father dwell in us or abide with us? Truly by his holy Spirit: Therefore Christ also so abideth with us, or dwelleth in us.4 Hereunto belong those sayings: By this we know that he dwelleth in us, and we in him, because he hath given us of his Spirit. That Christ may dwell in your hearts through faith. I am the Vine, ye are the branches: he that abideth in me, and I in him,